An analysis of the relationship of god and man in christian theology

Now, however, they have no excuse for their sin. He strongly stresses the fact that God is the hidden God, who cannot be known from nature, history, or experience, but only by His self-revelation in Christ, when it meets with the response of faith. This can easily be interpreted to mean that we learn by revelation merely that God cannot be known, so that after all we are face to face with an unknown God.

Some have objected that if God is the source, means, and objective of His own activity, this constitutes a closed system of an egoistic and self-centered god. Thus, the legitimacy of philosophy was derived from the legitimacy of the underlying faith commitments.

In his system, monastic asceticism and spirituality find a justification, but contradict the basic presuppositions of Biblical Christianity. But if one keeps in mind the Greek patristic notion that the true nature of man means life in God realized once and for all through the Holy Spirit in the hypostatic union of the man Jesus with the Logos and made accessible to all men through the same Holy Spirit in the humanity of Christ and in His body, the Church, Christology acquires a new and universal dimension.

This may and has assumed various forms in the course of history. In these membra disjecta however one discovers a most coherent view of the Christian faith as a whole formed quite independently of the Monothelite controversy.

Theoretical atheism is generally rooted in some scientific or philosophical theory. The vast dimension of theological themes implies that theology is, with its many disciplines, a microcosmic image of the university.

I would rewrite the question to say this: Thus we are left with mere flashes of revelation coming to individuals, of which only those individuals have absolute assurance; and fallible witnesses to, or tokens of, the revelation in Jesus Christ, — a rather precarious foundation for theology.

His assertion, that in the light of revelation we see God as the hidden God, does not exclude the idea that by revelation we also acquire a great deal of useful knowledge of God as He enters into relations with His people.

Protestant Christians have always maintained that the Bible is our only rule for faith and practice. But, Anselm argues, the reward can be transferred; and, under the circumstances, it would be unfitting for God not to transfer it.

The revealing God is God in action. There was considerable difference of opinion respecting the relation of these two to each other.

The Possibility of Knowing the Being of God. The Renaissance, the Reformation, and the Enlightenment During the Renaissancemedieval theology suffered further fragmentation, but theologians also acquired new conceptual tools.

Since the phenomenon is universal, it must belong to the very nature of man. Why did it succeed in Europe after failing everywhere else. Even though it is a science in which the believers or the adherents of a particular religion explicate and critically analyze the truth that is represented by them, it nevertheless has to remain free within the framework of this commitment, and it has to fulfill the responsibility of its scientific task on the basis of its own autonomy.

The texts that are present in the Septuagint, but not included in the Jewish canon, fell out of favor and, in time, they would come to be removed from Protestant canons.

God has always been the all-powerful Creator, and "we cannot even call God almighty if there are none over whom He can exercise His power. And that theorem takes one into the realm of cultic delusion.

The Bible declares unequivocally Romans 5: The prevailing opinion has always recognized this as the most logical procedure and still points in the same direction.

God would cease to be God if His relational, Personal Being was not always expressed actively, for He is not a static, impersonal god as is evident in all idolatry. Neither is it correct to say that this knowledge which we have of God is only a relative knowledge.

In the fourth century Eunomius, an Arian, argued from the simplicity of God, that there is nothing in God that is not perfectly known and comprehended by the human intellect, but his view was rejected by all the recognized leaders of the Church.

We thus leave aside such staple topics in philosophy of religion as traditional arguments for the existence of God, the problem of evil, the epistemology of religious belief, the nature and function of religious language. Recent research has cast a completely new light on the history of Origenism in the fifth and sixth centuries.

This denial is generally based on the supposed limits of the human faculty of cognition, though it has been presented in several different forms.

The emperors of the eighth and ninth centuries initiated and supported the iconoclastic movement; and from the start, issues of both a theological and a non-theological nature were inseparably involved in this imperial policy. But whatever else it might be, it is certainly implied by the view that there are three distinct divine substances.

The bishops of Constantinople and their staffs however were still able to defend explicit theological convictions, even against the imperial will, as the lonely pro-Chalcedonian stand adopted by the patriarchs, Euphemius and Macedonius IIunder the reign of the Monophysite emperor Anastasius, bears witness.

Thus, in joining the Orthodox Church, the Monophysites were not required to reject anything of Cyrillian theology but only to admit that Chalcedon was not a Nestorian council.

Matthew, Mark, Luke and John were just later fabrications.

The writings of Origen and Evagrius were destroyed and preserved only partially in Latin or Syrian translations or protected by pseudonyms. These treatises on Jimmy Swaggart Ministries JSM contain copyrighted material whose use has not been specifically authorized by the copyright owner.

Objectors claim that at the heart of the model is the image of a wrathful deity who can be appeased by violent and bloody sacrifice, and who has made the violent death of his own incarnate Son the necessary condition for showing love and forgiveness to his human creatures.

By position, temperament, and style, Nicephorus, Patriarch of Constantinoplewas the opposite of Theodore. Philosophy and Christian Theology In the history of Christian theology, philosophy has sometimes been seen as a natural complement to theological reflection, whereas at other times practitioners of the two disciplines have regarded each other as mortal enemies.

The purpose of this essay is to provide clear evidence to support the fact that the theology of the Old Testament is a proper relationship between God and man as. 1.

Philosophy and Christian Theology. In the history of Christian theology, philosophy has sometimes been seen as a natural complement to theological reflection, whereas at other times practitioners of the two disciplines have regarded each other as mortal enemies.

Nov 29, · Theology Essay. Systematic Theology. the systematic study of the nature of God and God's relationship with humanity and with the world.

Although other religions may be said to have theologies, this is a matter of controversy within, for instance, Judaism, which holds that God is unknowable. An Analysis of Tite Tienou's 'Christian. Systematic theology is not biblical theology; but if it would be Christian, it necessarily must rest upon biblical theology.

Therefore, this paper, aiming primarily to determine a Christian belief, will have the following structure: First, I will examine the Old Testament teaching on the image of. Relationship Theology teaches us to look at things from a relationship point of view rather than from a legal perspective.

God is a person and His primary concern is to promote loving relationships. Man, being made in the image of God, is a person, too, and his happiness and ultimate meaning are only found in a right relationship with God and.